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As to the meaning of this expression, of the soul not being left in hell, there have been various opinions.

I. Some have thought that it is to be understood figuratively of the wrath of God for sin, which Christ bore in his soul, besides the torments of his body; which being equal to the pains of hell and being the cause of our deliverance from them, might be called a descending into hell.a But the words are never used in this sense by the ancient writers; besides these sufferings were antecedent to his death, but the descent into hell took place between his burial and resurrection.

2. Others suppose that by Christ's descent into hell, is meant his continuing in the state of the dead for some time.b But the words are never used to express such an idea

3. Others have thought that Christ's soul went locally into hell, the abode of Satan, and having preached to the spirits, released some of them, and brought them with him into glory.d

This opinion is held by Calvin, Instit. 1. 2. c. 16. sec. 10; by Turretin, Inst. Theol. L. 13. Q. 16; and in general, by the ContraRemonstrants, Acta Synod. Remons. p. 236.

This assertion, which is likewise made by Bishop Pearson, (Art. 5. p. 385,) is denied by Arcbishop Usher.-See Answer to the Jesuit, p. 357.

See Pearson on the Creed, Art. 5. p. 385.

This opinion is adopted by the learned Dr. Heylin.-See Theol. Vet. Art. 6.

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This opinion was supported by 1 Pet. iii. 19: "Quickened by the Spirit, by which also he went and preached to the spirits in prison.' And by Col. ii. 15.: "Having spoiled principalities and powers, he made a show of them "openly, triumphing over them in it." But it is a great objection to this idea, that no mention whatever is made of such a victory by any of the Evangelists, particularly by St. John, whose design was to exalt the glory of Christ, and would not therefore have omitted this, the greatest of all his exploits. Nor can the texts produced support this opinion. The meaning of the former is, that as Christ had been put to death in the flesh, so had he been quickened by the Spirit of God; by means of which, he had in former ages, preached through his prophets to the Gentiles, who were shut up in idolatry as in prison, being "under the power of the prince of the air." And as to the latter text, the triumph there mentioned, is ascribed by St. Paul not to any descent into hell, but to his cross and the effects of his death.b

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4. It has been supposed by the schoolmen, that there is a place called Limbus Patrum, where the patriarchs of the old dispensation

This is nearly the interpretation given by Beza in Loc. ; see also Scaliger in Criticis Sacris, and Whitby. See likewise Bishop Horsley's strange opinion on this subject, Serm. 20.

b See observations on the words ev avrw, in Milli Gr. Test.

were detained, and that Christ going thither released them from it. But the Scriptures are perfectly silent with respect to the existence of such a place, or of such a deliverance; on the contrary, it is evident that these good men looked forward to a state of immediate blessedness after death. Thus David says: "Thou shalt guide me here by thy counsel, and afterward receive me into glory." (Ps. lxxiii. 24.) And Isaiah

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declares that "the righteous when they die, enter into peace." (Is. lvii. 2.)

5. Others have conceived the word hell, to mean the invisible separate state of departed spirits." In this sense it was commonly used by ancient authors, and understood by the Jews, as is implied in our Saviour's address to the thief, "To

a See Field of the Church, B. 5. c. 19.

b See Pearson, p. 388, Boyse, and Beveridge on the Articles, and Dr. J. Burnet de Statu Mortuorum. It may be thought our word hell cannot be strained to express this separate state; but this idea originates in our hearing it generally applied to a place of torment, which, in fact, it does not exclusively signify. The three words, Hades, Inferna, and Hell, have accurately the same meaning,—an invisible place. The derivation of the first is well known; a priv. and ɛtow video: The second is the place inhabited by the Inferi, or ενεροι, (with olic Digamma ενΓεροι,) compounded of εν ερα, in the earth; according to the idea of the ancients, that this abode was beneath the surface of the earth. Hell corresponds also to this signification. It is derived from an old Saxon verb Hil, to cover; a word which is still used in some parts of England.—See Parkhurst, Greek Lex. in verb. adŋs; Todd's Johnston in ver. Hell, and Usher's Answer to the Jesuit, p. 287.

day shalt thou be with me in Paradise." Where Paradise evidently signifies, the regions of the blessed, as opposed to Gehenna, the place of torment. This interpretation also gives a definite account of the descent into hell. It denotes that our Saviour was truly dead, not deprived of life by a momentary fit, but that his soul was really removed out of his body and carried to the unseen regions of departed spirits, among whom it continued till his resurrection.

ARTICLE IV.

OF THE RESURRECTION OF CHRIST.

CHRIST DID TRULY RISE AGAIN FROM DEATH, AND TOOK ALL AGAIN HIS BODY, WITH FLESH, BONES, AND THINGS APPERTAINING TO THE PERFECTION OF MAN'S NATURE, WHEREWITH HE ASCENDED INTO HEAVEN, AND THERE SITTETH, UNTIL HE RETURN TO JUDGE ALL MEN AT THE LAST DAY.

THIS article asserts the truth of three doctrines.

I. The Resurrection of Christ;

II. The Ascension of Christ, and
III. His second coming to judgment.

I. With respect to the resurrection of Christ.

1. The Article asserts the reality of the fact: "Christ did truly rise from death." It is plainly said in Scripture, that the body of Christ was laid in the sepulchre; (Matt. xxvii. 60. ;) that a great stone was placed at the mouth of it; that it was rolled away, and that Christ arose; so that those who visited the grave, saw no body was there." (Luke, xxiv. 3, 12.)

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2. The Article asserts the completeness of this resurrection: "He took again his body, with flesh, bones, and all things appertaining to the "perfection of man's nature." This is also stated in Scripture with the same precision.

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2 This is merely the testimony of friends; but we have also the testimony of enemies. Thus, in Matt. xxviii. 11, it is said, "Some "of the watch came into the city, and showed unto the chief-priests "all the things that were done." Now, the result of this consultation was, their offering to bribe the soldiers to say, "his disciples stole the body." It is evident, therefore, that "the thing which the watch showed unto the priests," was Christ's resurrection.

b" Jesus said unto her, Mary: she turned herself, and saith unto him, Rabboni." (Jo. xx. 16.) Mary, therefore, knew him by his voice. Hence, the organs of his body were the same. Again, (v. 20,) "He showed unto them his hands and his side.

Then were the

disciples glad when they saw the Lord." They, therefore, knew him by the members of his body being the same as when alive. Again, Luke, xxiv. 27, "He expounded unto them in all the Scriptures, the things concerning himself." His soul, therefore, was united to his body. Hence, he had "all things appertaining to the perfection of man's nature." See Beveridge on the Articles, Pearson on the Creed, p. 419; and Priestly on the Resurrection, p. 24.

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